called the Illumiâ—â—tiuâ— Way The end of which way is to Illuminate the soule with the light of sundry truthes and vertues with â—iâ—ely and effectuâ—ll desirâ—â— of knowing God and to vnite himselfe witâ—â—im exercising himselfe in the conâ—iderations of the diuine Mysterieâ— of the life and death of our B. Sauiâ—ur for by meditating of these and â—y carrying them alwâ—yes in his hâ—rt â—e shall stâ—r vp and enkindle in himâ—elfe motions of deuotion proper 〈◊〉 peculiar to this way to wit louâ—â—nd desire of the vertues of Humiâ—â—ity Patience Chastity Obedience â—ouerty of spirit Câ—arity the like For to what vertue can any one bâ—â—nclined wherof he may not find in â—he life and death of our Sauiour meruaillous examples it being as iâ— were a royall table or banquet furâ—ished with all sorts of meates a pâ—â—radise full of all delights a garden â—et forth with all manner of flowers â— market abounding with all things â—and as it were a spirituall Faire repleâ—â—â—shed with all good thinges that wâ—â—an wish for as in this second bookâ—â—halbe seene An Aduertisement â—T seemeth vnto me conueniâ—â—◠〈◊〉 for the better obseruing of our intended breuity not to treate froâ— hence forward in the ensuing Meditations of the Preparatory Prayer of the composition of Place or oâ— the Petition since it wil suffice to hauâ— done it in all the Mediâ—ations of thâ— first Boobe of which euery one may make his benefit and haue a generall knowledge light inough to make alwaies the sayd three thinges according as the subiects of the Meditation shall require for more perspicuity whereof let vs put an example or two Will you meditate vpon the Birth of our Sauiour Christ or on the pennance which he did in the desert c In the Former the composition of place may be as followeth Imagine that you see with the eyes of consideration as it were â— house or cottage vnhabitable forsaken of all open on euery side full of cobwbes and filth exposed vnto the wind and snowy weather and in a corner thereof on the ground vpon â— little straw the only begotten Sonne â—f Almighty God Iesus Christ ouâ— Lord crying like a little infant trâ—bling and quaking for cold the most Blâ—ssâ—d Virgin our Lady and her Spouse S. Ioseph full of deuotion admiration and astonishment adoring him on their knees Let thy Petition be to obtainâ— grace of his Maiesty to performe the like with them and to know serue and be gratefull for the fauours and benefits he commeth to bestow vpon thee thou being so vnworthy of â—hem In the Meditation of the desert the composition of the place may be made thus Behold with the interiour sight of thy soule Iesus Christ our Lord all alone in a desert compassed with high mountaines and craggâ— rocks doing for the space of forty dayes hard and rigorous pennance not eating any thing at all enuironed with the fierce and wild beâ—stes of the woods cast vpon the ground vnder a hedge or at the fooâ— of some tree for such was his shelter and place of repose treating day and â—ight with his Eternall Father about thy saluation The Petition shal be that his Maiesty will vouchsafe to doe thee so great a fauour as thou maist serue accompany him in that desert willdernes for such holy company wilbâ— to thee a paradise and glory And after this manner â—hou mayst alvvaies make in the beginning and entrance of thy Prayer the Composition of place and Petition according as the passage or Mystery which thou dost meditate shall reqâ—ire humbly crauing ayd and fauour of the holy Ghost who as â— most excellent maister of spirit will teach thee far better then I can But one thing is specially to be noted that when thou art to make the Composition of place in some passage or Mistery of Christ either newly borne or bound to the pillar or nayled â—o the crosse thou must not imagine as though it happened a far off in Bethelem or in Ierusalem a thousand and so many yeares since for this doth wearâ— the imâ—gination and is not of so much force to moue But rather imagine those thinges as if they were present and euen now did passe before thyne eyes seeing and beholding with the eyes of thy soule the infant Iesus weeping and crying in the cradle or manger And as it were heare the strokes of whips and knocking of the nailes whereby â—hou shalt both pray with more facility swetnes attention and deâ—otion and be moued more reaâ— more aboundant fruite and profit â—hereof THE I. MEDITATION Of the Conception of our B. Lady THE 1. POINT TO consider and with the eyâ—â— of thy vnderstanding to behold the three diuine Persons Faâ—her Sonne and Holy Ghost in thâ—â—hrone of their glory and Maiesty in whose presence do assist an innuâ—erable number of Angells ordayâ—ing and decreeing in thaâ— supremâ— Councell that seeing the â—uine â—nd perdition of mankind and the forgetfullnes of their eternall weale and saluation was so great to redresse the domage and vniuersall hurt the second person of the most B. Trinity the only begotten Sonne of the Eternall Father should become Man to redeeme vs. Ponder the excessiue louâ— which did burne and inâ—â—ame his diâ—ine breast for hauing many other meanes to redeemee thee which would haue cost him farre lesse he would notwithstanding make choice of no â—ther but of that which should â—ost him most of all the more to declare his vnspeakable loue towardes thee making himselfe Man that he might be more humbled therby and inueâ—ting himselfe with the basenes of thy flesh to communicate vnto thee â—is greatnesse he that was before impassible became mortall be that was Eternall temporall and oâ— a Lord a â—laue of the king of heauen a worme and reproach of the earth Hence thou mayst gather the great longing desire our good Lord had of thy saluation seeing he would vndertake so much for thee for thy soules health Stir thou vp likewise in thy selfe feruent desires of humiliation the better to serue him for that he so huÌ„bled himself to redeeâ— thee THE 2. POINT To consider how Almighty God hauing determined to make himselfe Man and to be borne of a Mother as other men are ordayned that his holy spirit should begin to build the house wherein he vvas to dwell creating the sacred Virgin our B. Lady pure and without spoâ— or blemisâ— free from all stayne of sinne originall or Actuall And certainely it â—as meete that such a priuiledge should be graunted her in whomâ— God was to lodge and dwell as in hiâ— holy Temple Ponder that as all our hurt and perdition entred into the world by a man and woman God in like manner would that our redemptioâ— should haue beginning by another â—an and another women And 〈◊〉 death entred into the world by Adam and Eâ—e when they sinned so the life of grace should enter by Iesus Mary which neuer sinned vnto whomâ— men should repaâ—re for remedy of their
so but maketh choice of that which is most to the purpose for the curing of his infirmity So we see that blind man in the Ghospell to haue done who went to our Sauiour crying and beseeching him to haue mercy on him whome when our Lord asked what he would haue him to do vnto him he forhwith represented vnto him his greatest necessity and that wherin he receaued most affliction which was the want of sight and of this therfore he craueth remedy So that we see he did not demannd any otherâ—thing whereof he had also need for he did not say Lord Bestow a garment on me for I am poore giue me necessaries to maintaine me for I am in need these thinges he did nor beg but all the rest omitted he imploreth remedy for his greatest necessity After this manner we see the holy Prophet Dauid to haue done for he directed his Prayers to obtaine that which he desired and had most â—eed off and so he sayth in one of his â—psalmes One thing I haue asked of our Lord this will I seeke for and procure vntill I obtaine it Euen so we ought to doe in our Praiers to Almighty God insisting perseuering therin vntill we obtaine And hauing once preuayled against that vice pasâ—ion or bad inclinatioÌ„ which did most â—fflict and molest vs then are we to â—all in hand with another thus in â—ime we shall subdue and cut off the â—eads of them all with the sharpe â—iercing sword of Prayer But heere it seemeth vnto me â—hat some will doubt and say How is â—t possible for me to apply this point of Prayer mistery which I mediâ—ate and wherin the charity of Christ â—nd his loue towardes me doth most â—ppeare and wherein his greatnesse â—nd goodnesse is most apparent to â—he necessity I haue of humility patiâ—nce purity and other vertues And how when thinking on the glorious misteries of Christ can I haue sorrow for my sinnes and in his dolorous and painefull passage ioy and spirituall contentment Wherto I answer two thinges the first that it cannot be denied but that some Mysteries are more to the purpose then others to gather the fruit of some vertues more then they be for others Let vs put an example In the birth of the child Iesus who doubteth but that the humility pouerty which Christ there did practise and experience in his owne persoÌ„ do shine most bright and are most eminent in that mistery In the crowning with thornes the contempt of worldly honour In the whipping at the piller the mortification of the flesh and in the mystery of the Crosse the humility patience and obedience which Christ exercised suffering himselfe to be nayled thereunto The second thing is and that of much importance to be knowne that vpon whatsoeuer point or mystery we meditate we may apply it to â—he vertues we haue most need of 〈◊〉 most for our purpose for that the â—onsideration of euery one of them is 〈◊〉 certaine diuine Manna which tastâ—th to euery one according to his deâ—ire If we will that it tast of humility â—hen of humility the consideration of â—innes of hell of death will sauour â—nd tast If of patience and the loue â—f God hereof the Passion and Reâ—ection of Christ will tast being euery where full of motiues for the one 〈◊〉 incitements to the other If of poâ—â—erty and mortification of the flesh â—nd so of all the rest the most holy â—fe of our Lord Iesus will affoard vs â—atter for our spirituall gust in ech â—ne abundantly But let vs see the â—ractise of this declaring it by some â—ew examples Put the case we meditate vpon â—ome part of the Passion and Paines â—f our Sauiour would draw therâ—ut desire and affection of ioy and â—pirituall gladnes Consider to this â—nd and reflect vpon the exceeding â—reat glory and praise which through â—â—ese paines and ignominies did arise vnto God both in heauen and earth and the infinite good of grace and glory which by meanes of the sufferings and labours of Christ were purchased for mankind and heerat we may reioice therein fulfilling the counsayle of the Apostle Reioice in our Lord alwaies If we meditate vpon the glorious Resurrection of Christ our Lord and desire to haue sorrovv for our sinnes Consider that this our Lord doth therefore rise againe to bestow on vs the life of grace deliuering vs from the death of sinne and by the beauty of the glorious life which he promiseth in this spirituall Resurrection we may gather the lothsomnesse and deformity of the death of sinne from which by his death he deliuered vs. And thus we may mooue our selues to abhor and detest a thing so vgly as sinne is and to loue and imbrace the beauty seemlinesse of grace If meditating on the Ascension of our Sauâ—our we desire to reape the fruit of patience let vs see how well 〈◊〉 eternall Father rewarded his most 〈◊〉 Sonne for the paynes he suffered 〈◊〉 his loue that we may like wise â—â—ue patience in ours Finally if thinking vpon the â—â—ost holy lyfe of Christ we would be â—â—ued to the contempt of the world â—hold the little reckoning he made the honours and vaine estimation â—â—â—erof that the glory which ought be esteemed is the Eternall which â—â—â—rist our Lord hath and doth comâ—unicate vnto his But now all this supposed â—â—ich hath bin said that which hereâ—â—maketh most for our purpose is 〈◊〉 light and direction of the holy â—â—ost who in what mystery soeuer 〈◊〉 shall meditate will best suggest 〈◊〉 graunt vnto vs the feeling of the â—â—rtue we most pretend and which it â—â—houeth vs most to seeke for and 〈◊〉 obtaine at his holy hands THE XIIII ADVERTISMENT Of Iaculatory Prayers to be made 〈◊〉 in and out of Meditation IT is a very good remedy to exeâ—â—cise and stir vp the soule that prayâ—eth as well in time of distractioâ—â— and driâ—esse in meditation as to coâ—serue deuotion in the rest of thâ— day to walke alwaies as in the presence of Almighty God and no lessâ— for such as haue not health to pray 〈◊〉 mediâ—ate to vse some short payeâ—â— or iaculatory aspiratioÌ„s which are 〈◊〉 if one should cast a dart or shoot 〈◊〉 arrow of seruent affection vnto heâ—â—uen crauing of Almighty God 〈◊〉 few words his diuine loue his graâ—â— or some vertue whereof he standetâ— most in need as it were represeâ—ting and laying before his maiesty his owne weaknesse asking humblâ— remedy therof or victory ouer somâ—â— vice from which he most desireth 〈◊〉 be freed The practise of these shoâ—â— prayers is as solloweth â— my God that I could alwayes â—e thee â— that I could perfectly obey thee â— that I could alvvaies serue thee â— that I neuer had offended thee â—â—at I could see my self free from 〈◊〉 or that imperfection â— that I could obtaine this or that â—â—â—ellent vertue Giue me o Lord purity of soule â—â—â—nility of hart pouerty of spirit Pardon my sinnes
the eye of thy soule that Celestiall Court replenished with whole Armies Qâ—ierâ— of Soueraigne Spiriâ—â— and Saints â—dorning and beâ—utifying it and the Holy of Holyes â—eated in the midst of them with infinite glory and Maiesty The Pâ—tition shal be to beseech our Lord God that seeing he hath vouchsafed to create thee to enioy him and so holy â— society in that heauenly Court he will giue thee grace to liue in such sort that departâ—ing out of this vale of teares and misery thou may sttruely see and enioy the same euerlastingly THE 1. POINT TO consider the excellency and the beauty of that glory and of that spacious rich and most fruitfull â—nd pleasant land of Promise The â—ength of the Eternity thereof the greatnes of Riches the seruice of â—heir tables the disposition and order of those which serue the diuersity of â—heir liueries and finally the policy â—ouernement glory of that noblâ— Citty Ponder how our Lord God â—hough he be so bountifull and libeâ—all as he is notwithstanding to make thee a way into this his glory paradise of delights he was not content with any lesser price after sinne committed then of the most precious â—loud and death of his only Sonnâ—â—esus So that it was necessary that God should dye to make thee parâ—aâ—er of that heauenly life and that â—e should endure griefes paines and sorrowes that thou mightest liue in perpetuall ioy and contentment And finally that God should be nayled on a Crosse betwxit two theeues that man might be placed among the blessed Quiers of Angells Ponder furthermore vvhat â—nd how great that good is vvhich that it might be bestowed vpon thee it vvas necessary that God should sweat so many streames of bloud be taken prisoner by his enemyes whipped spit vpon buffeted and hanged vpon a Crâ—sse Gather hence a great estimation of this glory and an earnest desire to enioy the habitation of so soueraigne a Citty and to walke the pathes â—nd streets therof that animated with this consideration thou maist endure with pleasure and delight whatsoeuer paines and difficulties may oâ—cur for the attaining of so great â— good remembring what Christ ouâ— Sauiour performed and suffered in the whole course of his life least thou shouldst loose the same THE 2. POINT TO consider that Almighty God did not prepare this house and â—â—llace for his honour alone but for â—he honour and glory also of all his elect fulfilling that which himselfe â—aid I honour and gloryfy those who honour and glorify me And â—ot content with thiâ— he doth and will glorify not only the soules but â—lso to bodies of his elect allotting â—hem a place in that his Royall Pallace Ponder that it is the will of the Father of Mercyes that the flesh vvhich deserued rather to lye like a brute beast in a stable be placed and glorifyed â—mongst the Angells in Heauen that as it hath holpen to carry the burden it be also partaker of the glory enioying the same in all the senses of the body which then shal be more pure and perfect then eâ—er before for euery one of them shall haue their speciall delight and glory as the senseâ— of the reprobatâ—â—n hell shall haue particuler paine griefe Gather hence feruent desires to mortify thy senses taking henceforward particuler care in the guard therof seeing that for the paines which last but a small while in this life thou shalt be rewarded crowned with that immensity of eternall glory without measure or end of so great ioyes THE 1. POINT TO consider the content vvhich thou shalt receaue of that hâ—auenly Society and company of Saints especially of the Saint of Sainâ—s Christ Iesus our Lord and at the glory and beauty of his sacred body which was before so much disfigured vpon the Crossâ— for thee Pondâ—r that notwithstanding the multitude of the blâ—ssâ—d be innumerable yet there is not any disorder or confusion among them but most perfect peace and vnion because the vertue of loue and charity is there obserued in the higheâ—t degree they being more perfectly vnited among themselues then the partâ— of one and the selfe same body are 〈◊〉 with another according to that â—hich our Sauiour demaunded of hiâ—â—â—ther saying I pray thee Father at they may be one by loue as 〈◊〉 also are one by Nature Ponder furthermore that alâ—â—ough so infinite number of heades 〈◊〉 adorned with most preciouâ—â—â—wnes and euery one with a scepâ—â— in his hand all notwithstandin◠〈◊〉 content with that they haue and 〈◊〉 one enuieth â—t another because â—t Kingdome is so great and so caâ—â—ble and their iurisdiction so amâ—â— and large as there is most abunâ—â—ntly and completly inough for all Hence raise in thy selfe great 〈◊〉 with a burning desire to appeare the presence of thy Sauiour to beâ—ld his most singular beauty and to â—ioy that glorious coÌ„tenance vpon â—ome the Angells desire to looke 〈◊〉 if thou on thy part be not baâ—keâ—â—rd in his seruice he doubtleâ— will large and bountifull in graunting 〈◊〉 these sauours and benefits â—nyfesting vnto thee his infinitâ—â—ry and beauty together with thâ— glory of all those blessed Saints and heauenly Courtiers Let therefore thy vvorkes be such as thou maist deserue to be one of the number of so holy a company and to liue euer lastingly with thosâ— beloued children of almighty God THE 4. POINT TO consider the wonderfull â—nd excessiue ioy which the soules oâ— the blessed will receaue at the cleare sight of Almighty God wherin consisteth the essentiall glory of the Saints Ponder how the only sight of that diuine countenance shall suffice to giue perfect contentment to all those blessed soules for if the things of this world delight vs so much how much will that infinite goodnes deligâ—t vs which containeth in it selfâ— the perfection and summe of all that is good And if the sight of the creatures alone be there so glorious what shall it be to see that face and that beauty in whome all graces and beauties doe shine beholding once thâ—â—ystery of the most blessed â—rinity the glory of the Father the wisdome 〈◊〉 the Sonne and the goodnes and â—â—ue of the Holy Ghost Desire from hence forward â—ot to see haue or enioy in this â—orld any quiet ease riches or conâ—nt in which thy affection may rest 〈◊〉 only in Almighty God being â—ost willing to depart from all earthâ—â— comfort that thou mayst not be â—epriued of so diuine a sight and so â—ueraigne a good as is our God â—â—ying with the holy Prophet One â—â—ing I haue asked our Lord this will â—â—seâ—ke That I may dvvell in the â—â—use of our Lord all the dayes of â—y life that is for all eternity THE SECOND BOOKE OF MEDITATIONS appertaining to the Illuminatiue way What is the Illuminatiue Way THOSâ— who be already iustified be desirous to go forward in that which they haue begaun so gaine turâ— and solide vertues increasing dayly therein must walke this second way commonly
made before the holy Kings tooke their iourney homward they receiued answere in fleep that they should not returne to Herod nor the same way they came Ponder that after thou hast once found God and dedicated thy selfe to his seruice thou oughtest not to do as thou wert wont to doe before nor walke in those rough and crooked pathes which before thou dâ—dest tread but must change thy course imbracing humility and detesting pride casting away anger and reioyâ—ing in patience c. Gather also hence how necessary it is for thee to withdravv thy selfe from all vice and sinne vvhich lead thee headlong into hell and to follovv and imbrace all manner of vertue which will bring thee to heauen as the holy Kings did For so doing Almighty God who is the true light and way which leadeth to life will illuminate and guide thee as he did illuminate guide these his seruants and fill thee with the like gifts of his grace with which he did replenish them if thou dispose prepare thy selfe to receiue it as they did THE XII MEDITATION Of the presentatioÌ„ of the Child IESVS And of the Purification of our Blessed Lady THE 1. POINT TO consider how the most B. Virgin though after the birth of her dearest Son she remayned more pure and immaculate then the starrs of heauen did not withstanding subiect her selfe to the Law of the Purification not being obligeâ— thereunto yea though in some sor◠〈◊〉 vvere preiudiciall to her honour Wherefore as if she had beene liâ—â— to other women vncleane commiâ—g out of the stall of Bethleem where she was deliuered in company of her Spouse 〈◊〉 â—arryed her only begotten Sonne to the Temple of Ieruâ—alem there to present him to the Eternall Father and to offer sacrifice for him Ponder how different this entrance and obligation is which the Sonne of God this day maketh in the bâ—ginning of his life from that which he made in the end of the same for noâ— he enters into Ierusalem borne in the armes of the most Blessed Virgin but afterwardes he shall enter a foot carrâ—ng the Crosse vpoÌ„ his sholders whereon he iâ— to be crucified To day he entreth to be offered in the armes of Holy Simeon then to be offered in the aâ—mes of the Crosse. To day he shal be offered and redeemed with fiue â—iclâ—s a certâ—inâ— coâ—ne of that time then as Redeâ—mer â—ill 〈…〉 for the louâ— of men to be whipped crowned with â—hrones naâ—led anâ— cruâ—ifâ—ed vpon the Crosse to a most painefull 〈◊〉 death Gaâ—â—er hence great and earnest desires to offâ—r thy selfe togeaâ—â—er 〈…〉 thy Lord vnto the Eternaâ—l Fathers alwaies to execute his most holy will and to carry thy Crosse and the aduersities which befal thee after his most Holy Sonne seeing that he and his Blessed Mother being most innocent and most pure submitted themselues to the law of sinners as if they had beene themselues also sinners with such and so heroicall acts of humility And be ashamed seeing thy selfe so foule and so abominable a sinner as thou art to be so proud and haughty desiring to be reputed regarded of all as pure holy and iust THE 2. POINT TO consider the spirit deuotion wher with the Blessed Virgin perâ—ormed this obligation or offering â—or all manking to the Eternall Father And in imiâ—ation of her offer â—hou also vnto our Lord the sacrifice â—f his Sonne in remission of thy sinâ— â—or it is better and more grateâ—ull â—n his sight then were all the sacrifices â—xhibited in old time by the Patriâ—rches Prophets And if Almighâ—â— God had respect to Abell and to his gifts how much more will he respect the Blessed Virgin and that B. Lambe her Sonne which this day she offered vnto him Ponder the little spirit and deâ—otion wher with thou makest thine offerings in Masse and Commuâ—ion not offering to the heauenly Father his Eternall Sonne with such deuotion and thankesgiuing 〈◊〉 it behooueth thee to do in regard that he hâ—th giuen thee him for thy Redeemer and Mayster yea which is more to be admired hath deliuered him into the hands of death it selfe for thee for thy sinnes Stir vp in thy selfe affections of deuotion with a great desire of aâ—eÌ„dement of thy life beseeching ouâ— Lord to accept this thy offering Foâ— though on the one side in regard oâ— thy selfe who doest make this offer thou maist iustly feare to be reiecteâ— as thou deseruest yet because he dotâ— also make offer of himselfe for thee trust and haue great confidence thâ—â— thou shalt be admitted and haue th◠〈◊〉 forgiueâ— thee THE 3. POINT TO consider that although at the same tyme at which the Blessed Virgin our Lady entred into the Temple with her most Holy Sonne in her armes there were many more of all sorts and conditions Priests learned men noble and of the vulgar sort yet to Simeon and Anna the Prophetesse only God imparted his heauenly light to know the Sauiour of the world in reward of their good life and holy desires Ponder first with what feruour and alacrity that Holy old man Simeon came with stretched out armes to receiue his Sauiour and sayd as we may piously belieue vnto the B. Vâ—rgin Giue me O Virgin your only Sonne for he is my God and Lord he iâ— the desired of all Nations who is to pay for my trespasses and sinnes who must open me the gates of heauen and who must saue me Ponder secondly when this holy old man sayd these or the like words what â—loods of tears trickled downe his venerable cheeks What thanks and praises did he yield vnto him who had reserued him for so great a fauour How tenderly did he imbrace the infant in his armes saying with the Espouse in the Canticles I haue found him whome my soulâ— loueth I hold him neither will I let him goe Gather hence the like longing dsires to receiue thy God and to place him within thy very bowells to put him with the Holy Espouse as a seale vpon thy hart for so doing thou mayst iustly hope that becausâ— he is faithfull in his promises though he stay a while he will come as last comfort thee as he comforted Saint Simeon in reward of the feruour and deuotion wherwith he serued him in his holy Temple THE 4. POINT TO consider that this Holy old man Simeon receiuing the child in his armes made oblation of him to the Eternall Father for that he had a very great desire to see Christ our Lord in morâ—all flesh and Almighty God had made him promise thereof And not only this his desire of seeing him â—as fullfilled but also it was gâ—aunted him to tak him in his armes to kisse and imbrace him and to vnderstand by reuelation of the Holy Ghost that within that little body was included all the greaâ—nes Maiesty immensity of Almighty God himselfe Ponder that God Almighty is not wanting in performing his promise but rather doth performe more then
hath beene so bold as to offend the infinite Maiesty of thy Creatour before whome the most highest Saints doe tremble and thou shalt find that it is thy presumption and pride and want of Humility which maketh thee to stumble fal not permitting thee to vnderstaâ—d that to sinne is worse then not to be at all and that it had been better not to haue beene borne then to haue sinned as our Sauiour said speaking of Iudas For it is certainâ— that there is no place so base conteÌ„ptible in the sight of God among either things created or not created as is man who is in mortall sinne Gather hence a great desire 〈◊〉 be despised and contemned of men for that with thy sinnes thou hast dishonoured and contemned Almighty God and doe sharp pennance foâ— them therby to incline thy Sauiour to pardon thee beseeching him thâ—â— seeing he hath not beene wearyed in suffering for thee he will vouchsafe to pardon thee restoring thee againâ— to gis grace and friendship THE 3. POINT TO consider how much the Sonne of Almighty God doth abhorâ—e and detest sinne for that louing and esteeming so much his life as it wâ—â— reason that so iust and holy a life aâ— his should be loued and esteemed did choose neuertheles to loose and spend it to destroy this bloudy and cruell best Sinne feeling more ouâ— faults then his owne paines Ponder that if sinne cost Almighty God so much in that for to destroy the same he imbraced the Crosse offering on it his most precious bloud and life in satisfaction of â—â—nne how art thou so blind and fooâ—â—sh that thou wilt needes loue and â—steeme a thing so abhominable vnâ—o God How art thou so besotted â—s to choose death it selfe How so â—old and foole-hardy as to adâ—enture the committing of a mortall â—â—nne it hauing cost God himselfe so â—igh a price And if this be true as 〈◊〉 is is it not a madnes incredible to â—elieue with fayth what thou belieâ—est and to liue in manner as thou â—uest That is to say to belieue that â—nne is so bad and detestable and euertheles to commit the same so â—â—peratly to belieue that God is so â—od and notwithstanding to offeÌ„d â—â—m Hence thou shalt gather a great â—islike and detestation of sinne seeâ—â—g that for the curing thereof humâ—â—eanes did not suffice but diuine aâ—ne And know that he who comâ—itteth it as much as lyeth in him â—s S. Paul saith doth crucify againe â—â—e Sonne of God THE 4. POINT TO coÌ„sider the innumerable soules 〈◊〉 that be now burning in hell for one only sinne which they commiâ—ted Where ponder first how all those damned soâ—les vvere men aâ— thou art and many of them Christians and were perhaps sometimes highly in the fauour of Almighty God but by little little they greâ— carelesse and came to fall into thaâ— miserable estate by the iust iudgments of God death ouertooke thâ—â— therein and so were they most iustly condemned for all eternity Secondly vvith hovv much more reason thou deseruest to be iâ— Hell as those soules are for hauinâ— offended God in that very kind oâ— sinne not once but many times how iust reason there was that death should haue caughâ— thee in commiâ—ting the first sinne and that God should haue giuen theâ— no time oâ— repentance Hence thou shalt gather desirâ—â— and affections of loue and gratitudâ— towardes Almighty God for the fâ—uours and benefits done vnto thee in deliuering thee from the dangâ—â— before thou didest fall into it Alâ—â— feruent desires of doing satisfaction for thy offences in this life lameâ—ting and bewayling them THE III. MEDITATION Of Death THe Preparatory Prayer as before The Composition of place shall be to imagine the King of heauen seated on his Royall throne dispatching thence his Iudges Sergeants Apparitors and other his Officers to depriue of their liues all those that are to dye Suppose that the last day of thy life is now come and that this is the last houre therof and that thou preparest thy selfe for the finall account The Petition shal be to beseech our Loâ—d to open the eyes of thy soule giuing thee grace To liâ—e so now as thou wouldst then wiâ—h thou hadst liued so composing and ordering now thy disordered life that thou mayst dye a happy death THE 1. POINT TO consider how doubtfull and vncertaine this day and houre of thy death is so that thou neyther knowest when nor in what manneâ— it will attach thee For that ordinarily when a man is most carelesse and thinketh least thereof it then commeth the diuine prouidence so oâ—dayning to oblige thee to be alwayes watchfull expecting this day and fearing this houre For as there is nothing more vncertaine then thaâ— houre so thou must belieue that nothing is more certaine then that after health followeth sicknesse afâ—er life ensueth death Ponder how this Verity is most sure and vndoubted yet thoâ— liuest neuertheles with so great carelesnes and negligence not preparing for death which daily doth threaâ—en thee And mooue heere in thy selfâ— a great desire to liue well to day as one that is to dye to morrow for the day wiil â—ome and that very quickly wherein thou shalt line to â—ee the morning but not the eueningâ— or the euening but not the morning and order thy life from this day forward in manner as thou wouldest wish to haue liued at the houre of thy death And if thou wouldest not that death should seize vpon thee in the state in which now thou staÌ„dest procure forth with to come out of it for it is not good to liue in that state wherein thou wouldst not dye THE 2. POINT TO consider of what importance it is as the holy Ghost saith to haue alwayes in mind the presence of Death thereby not to sinne for euer For thou wert very vnwise if in a businesse of so great consequence â—nd importance as is alwayes to walke prepared and armed witâ— his â—oly and wholsom remembraÌ„ce â—hou wouldst so much forget thy selâ—â—s to deferre it to the very point and â—nstant of thy death not knowing how or in what manner thou aâ—t to dye whether sodainly or by some â—tone throwne at randoâ— or by a tile of a house falling downe vpon thee by sword fire or water for doutles thou art not certaine whether 〈◊〉 sodaine and violent death will befall thee as it hath befallen many othersâ— Ponder that euery sinner whosoeuer doth deserue to be chastised with this sodaine death and to perish and dye therein as very many haue done Seeing therfore thou aâ—â— so great a sinner how doest thou noâ— tremble to be but one houre in moâ—tall sinne Why art thou not carefull hovv death may find thee well or ill prepared That is in mortall sinne or in the grace fauour of Almighty God Hence raise in thy selfe an earnest desire with a firme purpose and resolution to do so and not to be sâ— carelesse as hitherto thou hast beeâ— in
this holy exercise of preparing thâ— selfe for death it being a bridle foâ— many euills and a spurre to all kinâ— of vertue THE 3. POINT TO consider that it is a law appointed by Almighty God as Saiâ—â— Paul doth testify to all men once 〈◊〉 dye not twice or oftener Wherupon ensueth that the hurt and domage of an euill death is irremediable for all eternity as likewise the profit of a good death is euerlasting Ponder that if it be but only once that thou art to dye and theron dependeth thy eternall saluation or damnation how liuest thou then so carelesly not exercising thy selfe during life in such manner that thou mayst dye a happy death Gather hence a great desire to mortify thy selfe in whatsoeuer thou disordinatly louest be they thy Parents Brethren Friends Honours riches or pleasures seeing thou art to leaue and depart from all at thy death And to the end thou mayst feele it the lesse procure often to dye in thy life tyme mortifying thy senses and shutting vp thy eyes least they may see that which is not lawfull to be desired for thy saluation refrayning thy tongue least it speake things hurtfull to thy Neighbour c. for so dying and mortifying thy selfe in thy life time thou shalt find Almighty God fauourable vnto thee at the houre of thy death THE 4. POINT TO consider how perplexed and troubled thou vvilt be in that traunce and agony of death vvhen thou shall see a holy candle lighted aâ— thy beds side and thy winding sheeâ— spread vpon thy bed and the standers by calling vpon thee to prepaâ—â— thy selfe for death and to commend thy selfe with thy hart if thou cansâ— not with thy mouth vnto the mercy of Almighty God Ponder the terrour anguish and perplexitâ— of mind thou art to feele in that passage not so much for that thou art to leaue the beloued company and society of thy body other things which thou didst willingly enioy as for to see and vnderstand that the dreadfull houre of account and finall sentence doth approach the which shal be according to thy works either of eternall saluation or damnation to enioy for euer God Almighty or to burne for all eternitâ— in â—ell fire Gather hence a great feare and â—errour calling to mind the insupporâ—able paines and trauailes that thy â—ody and soule are to endure in the â—oure of death and withall a liuely â—esire neuer more to forget the same â—hylest thou liuest Reprehend and â—ondemâ—e thy carelessenes demaund â—ften times of thy selfe How if I â—eane to dye well do I not liue well for it is a Law common and ordinaâ—y that he that liueth well dyeth â—ell he that liueth ill dyeth also 〈◊〉 Craue of thy Blessed Sauiour â—â—at by his most holy death he will â—ouchsafe to giue thee also a good â—appy passage â—HE IIII. MEDITATION Of the particuler Iudgement THE Preparatory Prayer as before The composition of place shal be to imagine Christ our â—uiour as the soueraigne Iudge seaâ—d one a Throne of Maiesty ready to â—dge thy soule which is accompaâ—ed with thy good and bad deedeâ— and that on either side of thee stand thy good and bad Angell expecting whose prey thou shalt be The Petition shal be to beseecâ— our Lord God that he will vouchâ—asâ— to shew thee his goodnes clemeâ—cy vsing toward thee not Iustice bâ—â— Mercâ— seeing he is as S. Paul â—aiâ—â— the Father of Mercies THE 1. POINT TO consider the time and placeâ— wherein the particuler Iudgmenâ— of euery one is to be to wit the verâ— instant of death at the point wheâ— the soule shall leaue the body deâ—â— poiled of all the good it had and 〈◊〉 that very time moment the whoâ—â— iudgement shal be concluded the seâ—â— tence giuen and executed Ponder how much it behoâ—â—eth thee to haue alwaies before 〈◊〉 eyes this houre and moment 〈◊〉 whichâ— is to be a beginning of thy 〈◊〉 ternall good or euill For in eueâ—â— moment of these thou maist meritâ—â— demeâ—iâ— either life or death which to endure for euer The place of 〈◊〉 iudgement shal be wheresoeuer deâ—â— â—hall first arrest thee on the land or â—n the sea in thy chamber or in the â—treet in thy bed or on the way for â—s this soueraigne Iudge hath power â—nd iurisdiction in euery place so in â—ll places he hath this Tribunall and â—â—aketh his iudgement that in euery â—lace thou mayest feare because thou â—nowest not whether that shal be the â—lace of thâ— Iudgement Out of which â—ou art to draw a great feare of ofâ—nding God in any place where he â—ay iudge thee THE 2. POINT TO consider the most rigorous examen whereunto the Iudge shall â—ll thee seeing it to be vniuersall â—f all thinges whatsoeuer charging â—â—ee withall thy sinnes of deedes â—ords and thoughts euen of those â—hich thou hast idly done or spoken â—â—ough thou shouldst haue quite forâ—â—tten them this accusation shall 〈◊〉 so cleare euident as no manner 〈◊〉 doubt may be made thereof Seeâ—â—g therfore thy selfe coÌ„passed about â—ith so many anguishes and straits â—hat canst thou doe but say with the Prophet The panges of death hauâ— enuironed me and the sorrowes oâ— hel haue compassed me round abouâ— Ponder the affliction paine â— sorrow wherein thy poore soule shaâ—â— find it selfc at so strait and rigoroâ—â— an examination in which it is to giâ—â— an account of vvhatsoeuer it hâ—â—â— fraudulenty taken euen of a pin 〈◊〉 â—agge of a point There thou shaltâ—â— asked account of thy life thy goodâ— and family of the inspirations 〈◊〉 God and aboue all of the most prâ—â—cious bloud of Christ and vse of thâ— holy Sacraments Gather hence a great desâ—â—â— from this day forward to examiâ—â— thy conscience with the greatest 〈◊〉 uerity thou canst chastising thy seâ—â—â— rigorously for the faultes thou â—hâ— find though theâ— seeme but littleâ— sith he that is afterwards to examiâ—â— and iudge thee is God who â—eeâ— more then thou art able to see Bâ—â— seech him that he will not enter inâ—â— iudgement with thee because noâ— liuing as his holy Prophet testify 〈◊〉 â—halbe iustifyed in his sight THE 3. POINT â—O consider how sad and sorowâ—full thy soule will be at the deâ—â—ting from thy body into which â—â—d hath infused it wherwith it 〈◊〉 liued in so strait a band of loue 〈◊〉 amity for it shall be scarce out â—â—he body when as troupes of diâ—â—ls will straight encounter it 〈◊〉 it forth with to appeare in iudâ—â—nt before the tribunall seate oâ—â—â—d Ponder the terrours and feares â—â—ich then will be set it on euery side â—â—w then it shall feele true sorrovv 〈◊〉 paynes which in comparison of â—â—â—se it hath sustained in this life â—â—ough otherwise great shall seeme 〈◊〉 were painted What griefe shall â—aue when it shall perceiue that â—â—â—re is noâ—more appealing from the â—â—all sentence which the supreme â—ge shall pronounce How will it â—â—e to know whether it be in Godâ—â—â—our or no For of the
holy Innocents Of the aboad of the child Iesus in Aegipt of his returne into Israel THE 1. POINT TO Consider how King Herod perceiuing that he was deluded by the Sages to secure his Kingdome determined to kill him whom he feared might depriue him thereof And because he knew not where he was and least the child he sought for with rage diuelish fury should esccpe him he commanded all the young children borne at that time to be murthered and execuâ—ed it with barbarous cruelty impiety to the end Christ Iesus our Sauiour should not escape but dye among them But it succeeded not aâ— he desired neyther was the Tyranâ— able to compasâ—e his intent albeit he omitted no diligence for the accomplâ—shing thereof for although all the world persecute vs if God protect and defend vs we cannot suffer losse of the least haire of our head Ponder the griese that our Sauiour had in AEgypt seeing from thence the murder of so many Infants for his sake but on the other side how he was glad and reioyced that by the meanes of temporaâ—â— death which passeth in a moment they obtayned life euerlasting which now they enioy many of them by this meanes being deliuered from the danger of eternall damnation because if they had not dyed by this accasion peraduenture they might haue beene of those that consented to the death of our Sauiour so should haue been damned Hence thou maist gather a great desire to put thy life and death in the hands of God endeauouring to confesse manifest him with thy works though it should cost thee thy temporall life to gaine eternall as these holy and thrice happy Infants did THE 2. POINT TO consider how Saint Ioseph the most Holy Virgin with her Sonne being now in AEgipt began to treat with that barbarous people and to gaine their good wills And it is credible that the Blessed Virgin went to assist and help other women when they needed and as rich women doe call for the poore to haue their assistance and doe giue them something for their paines so it is likly they vsed her help Ponder how through her good behauiour speaches celestial conuersation the richer sort tooke affection to this poore Virgin and also to the child Iesus who in like manner was much beloued for his beauty sweet countenance Gather hence how thou oughtest to behaue thy selfe with strangers superiours inferiours Ponder like wise how S. Ioseph did worke earne dayly â—ages there with to maintaine the Blessed Virgin and her Sonne Make account that the office paines or function wherein thou imployest thy selfe thou performest it to maintaine these poore exiled and banished persons for that which thou doest for thy brethren and nieghbours our Sauiour esteemeth it as done to his owne person as himselfe sayth in the Ghospell THE 3. POINT TO consider how after fiue or seauen yeares were past of this exile in AEgypt as some Authors say an Angell of our Lord appeared againe in sleep to Saint Ioseph saying Arise and take the child and his Mother goe into the Land of Israel for they are dead that sought the life of the child Ponder that at length the persecutor dyed and the banishment of the Innocent Child Iesus ceased whereby thou maist perceiue that the paines perills and persecutions of this life shall haue an end and the banishment therof and they which persecuted vs shal be iudged their inuentions examined Whence thou mayst gathâ—r alâ—o that if thou remayne faithfull towardes God and beare with patience the afflictions which he sendeth thee for proofe and crowne of thy vertue after the exile of this world thou shalt inioy and possesse the eternal rest of heauen which God hath prepared for thee THE 4. POINT TO consider the prouidence of Almighty God in sending presently his Angell to bring these so happy tidings to Saint Ioseph to free him from the banishement of so many yeares Ponder what confidence he had in Almighty God and how contented he was seeing the care God had of them and how ready God was to beare his prayer and to release him from his doubtes difficulâ—ies and cares Purpose to haue recourse euer to Almighty God in thy difficulties with prayer and confidence in him for thou mayst securely put all anxious solicitude of the successe of thy â—ffâ—yres casting thy selfe into the hands of God for in them as Dauid sayth are thy strong prosperous successes Likewise thou mayst consider the griefe of these of AEgypt among whome those holy Saints had liued when they were to take their leaue oâ— them by reason of the singular content they receaued in their vertuoâ—â— conâ—ersation for that it is credible that they left many who were blind and ignorant euer before enlightned with the light and knowledge of the true â—ayth Gather hence desires that Christ our Lord neuer depart from thy soule but euerlastingly remaine with â—hee Beseech him as those two disciples did saying vnto him Tarry with vs because it is towardes night the day is now far spent THE XVI MEDITATION How the child Iesus remained alone in the Temple of Ierusalem THE 1 POINT TO consider how that after the most Blessed Virgin with her Sonne and S. Ioseph had beene in the Temple of Ierusalem and therein adored Almighty God theiâ— Creatour the Blessed Virgin departed towards Nazareth and S. Ioseph followed some houres after because the men went not togeather with the women wherein children might goe indiffâ—rently with the one or the other and so the Blessed child remayned behind them in the Temple they not perceiuing it Ponder how the Blessed Virgin being now come a good way on her iourney stood expecting her most beloued Sonne Spouse with great desire of their comming but when she saw that her Spouse Saint Ioseph brought not with him the B. Child being much perplexed and troubled asked him where he was And he likewise much afflicted answeared that he though he had returned with her but finding it otherwise they began to lament and weep incessantly and not without great reason for the losse was not small of so great a treasure Gather hence two things The first what griefe thou oughtst to haue when thou shalt chance to loose Almighty God through thy owne default seeing the most B. Virgin and Saint Ioseph grieued so much when he absented himselfe from the without any fault of theirs Secondly with what diligence thou oughtest to seek Almighty God notceasiâ—g nor omitting any occasion but seeking him in all places whersoeuer thou mayst haue any tidings of him as the Espouse did in the Canticles when she said I will rise and will goe about the Citty by the streets and high wayes I will â—eeke him whom my â—oule loueth For that which costeth vs nothing is not esteemed and that which is worth much as God is must cost vs much THE 2. POINT TO consider wherein this most blessed child did spend those
thou desire to haue pardon very seriouâ—ly â—o bewayle and hartily to repent for thy sins do pennance for them THE XL. MEDITATION What happened vnto our Sauiour in Caiphas his house of the thinges he suffered that night THE 1. POINT TO consider the answere vvhich our Lord gaue vnto the demaund of Caiphas the high Priest I adiure thee by the liuing God that thou tell vs if thou be Christ the Sonne of God And our Lord although he knew right vvell the great iniuries reproaches and torments which his coÌ„fession would cost him yea death it selfe he plainely ansvvered and told the truth and savd what was be fitting his person The high Priest blinded with splendour of so great light and being in passion iudged that he had blasphemed and so he and all the rest of his Counsell condemned our Lord to death And hauing no respect to the innocency of his life nor to their owne state and quality treated him most vilely Ponder the meâ—knes wherwith our Lord suffered these affronts and iniuries and heard that vniust sentence He is guilty of death O how that immaculate lambe hearing this sentence wold offer himselfe willingly to death to giue life vnto them who gaue sentence against him and condemned him to death Gather hence desires alwaies to say of our Sauiour the contrary to that vvhich these his enemies pronounced of him to wit such innocency such a Lord such a benefactorâ— such a Sauiour and Maister deserueth life Such a God and Redeemer is most vvorthy to liue and all those which condemne him or offend him or accuâ—fe him are worthy of euerlasting death THE 2. POINT TO consider that it being now late and tyme for the high Priest and his fellowers to rest they deliuered vp our Lord to the souldiers to watch him they to keep themselues from sleeping did deride scoffe mocke at our Lord and couering his eyes with a shamefull ragge smote his diuine face saying voto him Prophesy vnto vs O Christ who is he that strooke thee Heere thou mayst ponder Christ our Lord full of payne and affliction reiected despised and contemned of all great and little neyther was it the least cause of griefe to haue his diuine eyes couered that his enemies might the more freely strike him on the face perswading themselues that so he could not see them for it is the property of great sinners to desyre not to be seene that they may sinne more freely and without restraint But he savv them notvvithstanding with the eyes of his soule and of his God-head because he vvas God whose eyes sayth the Wiseman behold in euery place the good and the euill which euery one continually doth Hence thou mayst gather that vvhen thou sinnest forgetting that God doth see thee thou art as it were hood-winked deceauest thy selfe couering thine owne eyes vvith this false and blacke veile for Gods eyes are most cleare and open vpon thee beholding thy thoughts words and deeds Wherfore from this day forword be affrayd to offend our Lord carrying euer in thy memory this admirable saying Behold God beholdeth thee THE 3. POINT TO consider now that after this inâ—ury those cruell fellowes deuoid of all humanity did vnto our Sauior another no lesse affront spitting in his face and couering it with their â—oathsome and stinking spittle for all of them and they vvere many striuing who shold do worst did cast their spittle vpon him wonderfully defiling and obscuring that beauty which reioyceth the heauenly court company Ponder whose face it is that is â—hus defiled spit vpon as if it were he most vile contemptible corner of the world and thou shalt find that it is the face of the God of Maiesty of whome the Prophet sayd Shew thy face and we shal be saued It is the face before whom the Seraphims out of due respect reuerence do couer theirs It is his face vvherevvith his diuine spittle gaue sight to the blind hearing to the deafe and speach to the dumbe It is his face whom the Angells of heauen continually beholding and adoring are neuer satiated From hence thou mayst gather abundant motiues and affections of compassion and sorrow grieuing to behold the face of such a Lord defaced and spit vpon by such and so base miscreants to see the Creator so abused by so vile creatures his diuine maiesty permitting himselfe to be obscured defiled that thou mightst become pure and cleane THE 4. POINT TO consider the iniurious disgracefull words that euen the very Kichen scullians of that pallacâ— gaue vnto Christ our Lord and also how they layd load vpon him with blowes buffets spurnes asked him Ghâ—sse who stroke thee seeing thou sayest that thou art Christ a Prophet who gaue thee this blow on thy care who this spurne with his foot who this kick who this cuffe in the necke And laughing aloud 〈◊〉 iesting at him they manifestly declared that they held him for a faigned Christ a false Prophet Ponder the inuincible patience the inestimable meeknes the most louing hart wherwith God our Lord suffered all this as also that patience with which he supporteth thee seeing that as much as ly eth in thee thou hast far oftener scoffed at thy Redeemer â—ffending him with thy manifold sinnes and yet his mercy is so great that he grieueth more at thy offences at the harme which commeth to them that torment him then at the paynes which he himselfe sustayneth Gather hence affections desires to suffer something for this thy Lord vvho endureth so much for thee louing him vvith all thy hart who gaue thee such to many signes of loue ioyning with coÌ„tinual thanksgiuing continuall seruice for them THE XLI MEDITATION Of the presentation of our Lord before Pilate what questions he asked him THE 1. POINT TO consider how much Christ Iesus our Lord also his enemies desired the coÌ„mming of the morning but for very different ends Our Lord to suffer dye they to put in execution their damnable intent which was to murther him and forthwith in the morning the high Priest Caiphas and the whole Counsell assâ—mbled togeather calling our Lord Iesus the second tyme he asked him Art thou Christ the Son of the Blessed God but our Lord answered him not to his demand Ponder how much it importeth thee to aske our Lord this question but with a different meaning and desire from that which his enemies had â—aying O my Lord if thou art Christ 〈◊〉 thou art the promised Messias if 〈◊〉 art the Sonne of the liuing God â—nd the splendour of the glory of 〈◊〉 Eternall Father as it is most true 〈◊〉 thou art how commeth it to â—asse that thy diuine face is so disfiâ—ured how is it defiled with spittle 〈◊〉 is it bruised with buffets And â—aming hence affections of tender â—ue and compassion acknowledge at thy sinnes haue beene the cause â—hy thy Sauiour Christ and Lord is that
plight in which thou seest â—m and his vnspeakable charity giâ—th testimony of him that he is the â—nne of the liuing God For no oâ—â—r then he could haue vndergone so â—ny torments for the sinnes which neuer committed And adoring 〈◊〉 with all thy hart thou shalt say â—ou o Lord art my Christ my â—â—d my Sauiour my Redeemer he who thirty and three yeares â—st so great and earnest desire and â—ging to see this day of payne and â—ction once come to deliuer me from the eternall affliction and payne THE 2. POINT TO consider hovv the high Priest hearing the answere vvhich our Lord gaue afterward to his demauÌ„d he and all the rest that were present being vnworthy to heare that which they deserued not to vnderstand they treated him as a slaue And thinking any punishment that they coulâ— inflict vpon him by their lavv to little they yielded him vp to the seâ—cular power of the president Pilate that he might sentence tormeÌ„t hiâ— more cruelly Ponder the prouidence aâ— vvisedome of our Lord God vvâ—â— would that the Iewes and Gentiâ— should concurre to the death of hiâ— who dyed for the saluation of all 〈◊〉 his death is our life his condemâ—tion our saluation Gather hence compassion griefe to behold thy Lord 〈◊〉 God hated of all as well of these his owne nation as of strangers 〈◊〉 lament for that many Christians the like through their sins if those who haue obligation to serue honour him do this what wonder is it iâ— the Turkes Gentills who know him not do offend him THE 3. POINT TO consider the presentation and accusation of Christ before Pilate as if he had beene a malefactour and a seditious person being accused as one vvho prohibited Tribute to be giuen to Caesar making himselfe the Messias promised of God Ponder how Christ our Lord in all these accusations and calumniations ansvvered not a vvord in his â—vvne defence shevving heerin his great meeknes and patience and declaring in fact how earnest a desire he had to dy for our saluation seeing he would not by speaking for himselfe cause his death to be one iote deâ—ayed From hence thou mayst gather â—hat the strongest armour to resist â—y enemyes in the midst of the temâ—ests of aduersity and persecution 〈◊〉 confidence in God such as our Lord had whose name is Admirable for he is not only admirable in perfections miracles but also in humiliations and afflictions Admirable in meeknes admirable in patience in suffering admirable in silence giuing thee example how thou oughtst to keep silence and not excuse thy selfe when thou art reprehended for thy misdeeds sins albeit thou find not thy selfe in conscience guilty of any thing THE 4. POINT TO consider hovv Pilate hauing heard all these accusations entred vvith Christ our Lord into the Pallace to examine enquyre of him concerning all that vvhich vvas layd to his charge hauing heard all his diuine answers from the mouth of God in whome neuer was found deceit perceiuing his vprightnes integrity iudged him to be an innocent man Ponder the desire our Lord had that that miserable iudge would open the eyes of his soule to receauâ— the beame of his diuine light But thâ— vn happy wretch although he began to haue a desire to know the truth yet he did not expect answere because he deserued not to heare it from the mouth of the true God Gather from hence desires to know the truth and that God as the Father and author thereof will reach it thee beleeuing that his life is truth his miracls truth his SacrameÌ„ts truth truth all that he taught preached Wherfore seeing this is the most certayne truth although the defence thereof cost thee thy life as it cost thy God his life be glad to loose it for him neyther loosing it shalt thou loose it but gayne it euerlastingly THE XLII MEDITATION Of the presentation of Christ our Lord before Herod THE 1. POINT TO consider how Pilate vnderstanding that our Sauiour was borne in Galilee and vnder Heâ—rods iurisdiction who was come to Hierusalem in those days to celebrate the feast of the Paschall Lambe sent him vnto him that he might iudge discusse the processe of that prisoner whome he held as his subiect Ponder the paines and ignominy our God endured betweene Pilats house and King Herods pallace those his cruell enemies carrying him with great violence tumult and noyse through the middest of the market place streets of Hierusalem that he might be seene noted of all esteemed guilty Haue compassion to see the Son of God haled to so many Tribunalls and Iudges euery one vvorse then the other his diuine maiesty ordayning it so that he might haue abundant matter wherein to shew his inuincible patience humility and longanimity giuing thee an example that thou mayst know wherein to imitate him and follovv his vertues THE 2. POINT TO consider how glad King Herod was when he saw our Sauiour because he had heard many thinges of him the wonders he wrought the miracles he did so desired that he would do some before him Ponder how Christ our Lord to eschew death or any other torment would not do any miracle before Herod also because he knew that he was moued to desire it through pride and vaine curiosity not of a desire of his own spirituall benefit neyther would our Lord speake one word in defence of himselfe or to that he asked him all which redounded to hiâ— greater reproach Gather from hence a desire that God would vouchsafe to graunt thee the vertue of silence make answere for thee in all thy doubts difficulties for the benefit of thy soule thou being full of darknes ignorance of thy selfe art not able to giue any answere to the purpose nor to rid thy selfe of the questions impugnations of others THE 3. POINT TO consider how that Herod seeing our Lord not to yield to his desire nor to satisfy his curious leuity did contemne him and with all those of his court held him for a simple foolish fellow and therefore not so much worthy of death as to be mocked scorned at so in derision mockage put on him a vvhite homely garment Ponder hovv Christ our Lord 〈◊〉 heere mocked disgraced by the King and all his Courtiers who made a foole of him stood plucking him pinching him iesting at him in most rude vnciuill manner And when they had done the King sent him backe to the President Pilate as if he should haue sayd vnto him Loe I send you backe this foole idiot From whence thou mayst gather desirs to accompany in spirit thy true King Lord vvho suffered all these opprobrious things with admirable patience teaching thee to make small reckoning of the iudgements opinions of this world which are meer folly what people say or do desire to suffer for iustice
〈◊〉 thy selfe poorely apparelled and to want necessiâ—ies seeing so rare an example as Christ our Lord hath giuen thee of sâ—fferances nakednâ—sse pouerty in all his life and specially in his death for his nakednes must be thy garment his dishonour thy liuery his pouerâ—y thy riches his conâ—usion thy glory and his death thy life of grace glory THE 2. POINT TO consider how Christ our Lord being now naked the souldiers â—aying the Crosse on the ground they commanded him to lye downe vpon it on his backe that he might be nayled to it so he did Ponder first the most excellent obedience of thy Sauiour which shined most in hearing and obaying in whatsoeuer hard difficult matters those cruell tormentors proposed vnto him giuing thee an example to subiect thy selfe to euery humane creature for his loue where there is no sinne Ponder secondly â—ow our Sauiour lying vpon that bed of the Crosse which thy sinnes had prepared for him lifted vp his eyes to heauen and rendred thankes to his Eternall Father for hauing brought him to that point wherein he beheld himselfe so poore so dishonoured and misused for his loue Gather hence whâ—n thou shalâ— see thy selfe in adâ—ersity and distresâ—e to be resigned to the diuine vvill in thâ— giuing Almighty God due thanks for them for once giuing thanks to God in aduersity is more worth and of mâ—re merit then many tymes iâ— prosperity THE 3. POINT To consider how Christ our Lord was mayled on the Crosse the â—xâ—essiue paines which he felt when those rough and boisterous nailâ— eâ—tred breaking the veynes piercing 〈◊〉 sinewes and renting thâ— most tender parts of the most delicatâ— body of all bodyes enduring with great patience and loue to see himselfe so loaden with painâ—â— ful of vâ—â—peakable sorrowes Ponder how our Lord permitted the nayles to pierce his sacâ—ed hands and diuine feet to shew theâ— that he should haue thee alwayes imprinted in his hands feet so great was the loue and holy zeale whicâ—â—e had of the saluation of soules and of thine in particuler Gather hence deâ—ires of thy he owne saluation and of thy neighbours setting light by whatsoâ—uer difficultyes paynes and trauells which to deliuer them out of siâ—ne may befall thee that by this meanes as a souldier of this spirituall warfare thou mayst imitate in some â—ort thy Captaine Iesus who vvith so great loue gaue his life for them hanging on the Crosse. THE 4. POINT TO consider that after Christ our Lord was nayled to the Crosse his enemies lifted it vp on high with that true lambe of God vpon it who taketh away the sinnes of the world letting it fall downe voilently into the pit which they had made for the purpose Ponder the paine confusion and shame vvhich Christ our Lord had when he savv himselfe on high naked in the middest of an open field full of innumerable people and as another Noe exposed shamefuâ— to the sight of all without any thing to couer his nakednes withall noâ— hauing any to affoard him any thing but many who were ready to take from him all that might be giuen him Gather hence a great shame confusion at the small griefe sense feeling thou hast of the paynes of our Lord not shedding so much as onâ— teare of compassion wheras he powreth out all his bloud And seeing the insensible creatures which want both reason and feeling made so wonderfull demonstration of sorrow at the death of this our Lord that they were â—orne and rent in pieces for euery griefe it is good reason that thou who art his creature and the cause â—hy he endured that which he did shouldst acknowledge be thankeâ—ull for it and haue a speciall and inâ—ard feeling thereof seeing he suffeâ—ed it in benefit of thee THE XLIX MEDITATION Of the seauen wordes which our Lord spake hanging on the Crosse. THE I. WORD TO consider the great charity of our Lord which waâ— such that before he vvould comfort his Mother before he vvould prouidâ— for his friends before he would coÌ„mend his spirit to his Father he promideth his enemies of remedy Wherfore the first word he spake on thâ— Crosse was to excuse his enâ—miâ—â— who crucified blasphemed murdered him Ponder how Christ Iesus our Lord being full of grieâ—ous dâ—lors paines in euery part of his body noâ— finding any place of rest in that harâ— bed of the Crosse euen then did lifâ— vp his diuine eyes to heauen shedâ—ding teares of most tender loue anâ— compassion opening his diuiâ— mouth not to commaund that firâ—â— should câ—me from heauen as Eliâ—â— prayed but to beseech his Eternall Father to pardon those which were there and the sinne they committed in crucifying him Gather hence how exactly our Lord God fulfilleth the precept he bath giuen thee To loue thyne enemyes to pray for them that persecure thee that by this example thou mayst learne and know to doe the like THE 2. WORD TO consider how that the second Word which thy Redeemer spake from the chayre of the Crosse was to pardon the Theefe graunt him heauen Because he confessed his fault and declared the innocency of Christ our Lord and freely and plainely â—alling him King craued fauour aâ— his hands saying Lord remember â—e when thou shalt come into thy Kingdome And so our Lord Iesus â—id honouring this thâ—eâ—e before his â—ternall Father aâ— he conâ—essed him â—eforâ— men â—nduing him with so exceeding great graces priuiledes that being the last 〈◊〉 made him of all mortall men the first who departing this life should presently reâ—eaue the reward of glory Ponder that if God rewarded him with so great liberality who did only follovv him not fully three houres hovv will he reward those who shall serue and follow him vvith perfection all the houres dayes of their life And if our Lord shewed himselfe so gratefull to this sinner who had iniuried him innumerable tymes for one only time that he confessed and honoured him what manner of gratitude will he shew to him who shall spend his vvhole life in seruing and honouring him Gather hence desires to serue him alwayes that securely vvitâ— confidence thou mayst haue accâ—ssâ— vnto him and aske him thâ—â— vvhich this good theese did aske him saying Remember me o Lord that is remember not my sinnes nor the robberies which I haue done but that am a frayle man and infirme that am thy creature made to thy imagâ— likenesse wherefore I beseâ—h the to remember me THE â— WORD TO consider that the third word which Christ our Lord spake froÌ„ the Altar of the Crosse was to recommend his B. Mother to Saint Iohn S. Iohn vnto his Mother And from that houre the disciple tooke her to his owne and loued her with speciall loue Ponder the exceeding great griefe vvith vvhich this vvord of recommandation pierced the hart of the Blessed Virgin for she throughly weighed the inequality of the change which
was made receauing for the sonne of the liuing God the sonne of a poore fisherman for the Mayster of heauen an earthly disciple for the Lord a seruant for him that can do all things him that can do nothing without his grace Gather hence a great earnest desire to take this Blessed Lady â—or thy mother to loue and serue â—er with speciall care And a firme â—urpose to obey the diuine will learâ—ing to reuerence as in place of God his creature that is to say thy Superiour Father or Mayster which he shal aâ—â—igne thee whosoeuer he be to serue obey him as God himselfe as our B. Lady did who tooke S. Iohn for her Son he tooke her for his mother THE 4. WORD TO consider the fourth Word which Christ sesuâ— our Lord spak to his Eternall Father reprâ—sâ—nting him the affliction which he felt by reason of his internall desolation of mind for he cried with a loud voicc and sayd My God my God why hast thou forsaken me Ponder how the Eternall Father permitted the most sacred humanity of his Eternall Son to suffer and to continue in torment and released him not out of those terrible paines sorrows which he had vndertaken for our good and remedy neyther in them did he giue him any comfort or ease at all To the crossâ— it selfe he could not leane his head on any side without increase of painâ— and griefe the thornes thrusting in deeper thereby of this hands he had no help because he could not wipe avvay the drops of bloud which ran downe from his head vpon his face nor the tears which he did shed from his eyes they being nayled fast to the Crosse. Neyther of his feet for they were not able to sustaine the poyse of â—is body but rent themselues vvith â—reater payne Wherfore our Lord â—eeing himselfe so afflicted cryed vnâ—to his Eternall Father and sayd My God why hast thou forsaken me Gather hence sorrow and compassion to see that there is scarce any â—hat make benefit of his passion or â—hat accompany our Lord in his hard 〈◊〉 painefull tâ—auels foz his disciples 〈◊〉 forsaken him his people abandoed him many men lost their faith â—hich before they had in him Hartiâ—â— beseech him that he will not forâ—â—ke thee now nor at the houre of 〈◊〉 death THE 5. WORD TO consider how that our Sauiour being novv quite and cleane exhaust his body though the abundance of bloud which he had shed being dryed vp and all the conduitâ— of his veines emptied he had naturaâ—ly a most grieuous thirst therforâ— he sayd I thirst Ponder how great griefe pierced the soule of the B. Virgin seeinâ— her beloued Sonne and her God 〈◊〉 abandoned and destitute of all manner of ease and comfort for asking little water to coole his thrist withâ—â— there was no body that would giue him and albeit she could haue goâ—â— for water she durst not leaue hiâ— fearing least in the meane tyme 〈◊〉 shold depart this life seeing him noâ— at the point of death Ponder secondly that besideâ— corporall thirst which our Lord 〈◊〉 had he had a much greater thirst other three thinges First he had insatiable thirst to obey his eterâ— Father in all thinges without 〈◊〉 ting any thing how painfull soeuâ— should be And because he knew it to be the will of God that they should giue him vinegar and gall he would not omit to fulfill his will in accepting that also His second thirst was an inflamed desire to suffer for our sakes far more then he had yet suffered The third thirst was of the saluation of soules and in particuler of thyne and that thou wouldst serue him with perfection Gather hence confusion and shame seeing that thy thirst is not to suffer for Christ our Lord nor to be obedient patient humble and poore as he was but to haue plenty of all thinges and that nothing be vvanâ—ing euen for superfluous expences Beseech him to graunt thee some praâ—ticall knowledge of the thirst which â—e had that thou mayst become his â—isciple in something THE 6. WORD To consider that the sixt word that Christ our Lord spake from the â—aire of the Crosse was Consâ—maâ—m est It is consumate all what soâ—uer my Father commanded me to suffer from the cribbe vnto the Crosâ—â— is accomplished ended Ponder how thy Lord vvho now in this chaire of ignominy reaâ—â—dy to giue vp the Ghost will comeâ—the day of iudgement in another veâ—â— different throne of glory and maiesâ— to iudge and will say in like mannâ—this word Consummatum est noâ— the world is at an end and the vayâ— pompe and glory thereof now 〈◊〉 delights of the wicked are past 〈◊〉 also the trauels of the iust From hence thou mayst gathâ—â— desires tâ— liue in such sort that at 〈◊〉 houre of thy death thou mayst 〈◊〉 with S Paul I haue consumated 〈◊〉 course I haue ended my life wherâ—â—as a good Christian or as a good Râ—ligious man I haue fulfilled the obâ—â— gations of my state But if thou 〈◊〉 been slacke remisse in this 〈◊〉 mayst not say It is consumated 〈◊〉 now my payne eternall woe begâ—â—neth Beseech our Lord to giue 〈◊〉 grace that thou mayst begin from 〈◊〉 day forward continue to the 〈◊〉 in his holy seruice THE 7. WORD TO coÌ„sider that the last word which our Lord spake on the Crosse beâ—â—g now ready to giue vp the Ghost â—as to commend his spirit into the â—ands of his Eternall Father Ponder first that he sayth not I â—â—mend vnto thee my liuings or posâ—â—ssions for he hath none not my â—onour for he is not much follicitous â—erof not my body for â—â—at is not that which he regardeth most but his â—pirit which is the principall ought â—ost to be reckoned of by man Ponder secondly that our Lord â—oth not only commend vnto his Faâ—â—er his own â—â—irit alone but also the spirit of his elect which he esteemet◠〈◊〉 his Gather hence desires in thy lif◠〈◊〉 and in the houre of thy death 〈◊〉 â—â—mmend thy spirit into the hands of â—od for theron dependeth the eterâ—â—â—ll wâ—ale of thy soule THE L. MEDITATION Of the taking downe from the Crosse of the buriall of our Lord. THE 1. POINT TO consider that the euening oâ— that sad and dolefâ—ll daâ— beinâ— novv come the Blessed Virgiâ— being poore and besides destitute oâ— all help knew not which way to turâ—â—e her selfe for there was no bodâ— that would bring her a ladder to takâ— downe the body of her beloued Sonâ—â— neither had she any body to assist hâ— disciple Saint Iohn the night dreâ—â—on euery one be tooke himselfe 〈◊〉 his home At last she saw two princiâ—pall men comming Ioseph Nicoâ—demus who brought necessaryes foâ— the buriall Ponder how our Lord God oâ— dayned that because his most Holâ— Sonne had a poore and reproach fuâ—â— death he should haue a rich glorâ—â—ous sepulcher and that vvhereas 〈◊〉
he had negotiated and broght to passe by his death said vnto them Peace be with you Ponder how great a friend Christ our Lord is of peace sith the first word he vttered by the ministery of his Angells when he came into the world was giuing peace to men And being in the world he sayd to his Apostles My peace I giue vnto you And being to depart out of thâ— vvorld My peace I leaue to vouâ— purchased by my death and Passion Whence it followeth by good conâ—sequence that our Lord recommended vnto vs in life death nothing so much as peace and because sinnâ— had beene cause of so great emnitâ— betweene God and man Christ ouâ— Lord vouchfased thereby to reconcile and set vs at peace with his Eternall Father to receaue the blowes oâ— his rigorous iustice vpon that sacreâ— humanity rent and torne in a thoâ—sand places and setting himselfe 〈◊〉 the middest to say Peace be vviâ— you Hence thou maâ—st gather two thinges the first how often thou being at emnity with God he hath inâ—â—ted thee to peace thou hast not â—dmitted it nâ—uer ceasing to warre â—gainst him with thy sinnes The seâ—ond how little peace thou hast kept with thy neighbour falling out with â—im for matters of small importance â—nd trifles Beseech this Lord who is God of peace to come into thy soule â— graunt thee that which the world â—annot giue establishing peace beâ—vvene thy soule and thy spirit beâ—eene thy powers and senses beâ—eene his Eternall Father thy breâ—ren THE 4. POINT To consider how Christ our Lord entring the disciples were troâ—â—ed and affrighted imagining that â—ey saw a spirit and our Lord sayd them Why are you troubled and â—gitations arise into you harts See 〈◊〉 handes and feet that it is I â—dle and see for a spirit hath not 〈◊〉 and bones as you see me to 〈◊〉 Ponder the sweetnes of his voice which was sufficient to appease them rid them of all feare to makâ— them to know him as who shoulâ— say My deerest disciples I am thâ— same I was wont to be in my nature in person in quality I am you Sauiour your Master your brother your God feare not the fury of thâ— Iewes nor the indignation of thâ— Gentills nor the cruelty of Kings Princes who haue risen against me nor those who oppose theÌ„selues anâ— persecute you for I being in your câ—â—â—pany you are secure in safeguard Gather hence security confâ—â—dence for thy soule timerous feaâ— full through the manifold sinnes thâ— hast committed saying to her O mâ— soule feare not for although thy 〈◊〉 be many this Lord promiseth sureth thee of the pardon of them This Lambe is he that taketh avvâ— the sinnes of the world and he 〈◊〉 will take away thine if he be protectour of thy life of who shouldst thou be afrayd â—HE VII MEDITATION â—f Christ his apparition to the Apostles Saint Thomas being present THâ— 1. POINT TO consider how our Lord the disciples being gathered togeather entred and sayd to his â—isciple who had not belieued the Miâ—â—â—ery of his Resurrection Put in thy â—nger hither see my handes being hither thy hand put it into â—y side be not incredulous but â—ithfull Ponder the infinite charity oâ—â—od in being solicitous for the vvellâ—re of his sheep for hauing expected 〈◊〉 dayes to see if Thomas vvould call himselfe and acknowledge the â—rdnes of his â—art he would not â—ferre the remedy any longer but me in pâ—rson to cure this his 〈◊〉 and lost sheep and taking him by â—hand desired to put place him his hart Gâ—ther hence hovv great the mercy of God is graunting thee 〈◊〉 infallible promise and assurance 〈◊〉 he will not conceale himselfe froâ— thee if thou seeke him yea albeit thâ— hast been as incredulous as S. Thâ—â— mas confessing him for thy 〈◊〉 thy God as he did he will grauâ—â— thee that which he afforded him thâ—â— is his body not only to touch hiâ— but also to receaue and enioy him thy brest THE 2. POINT TO consider how that our Lorâ— who permitted not himselfe to 〈◊〉 touched by Mary Magdalen louiâ—â—â— him so deerly and seeking him earnestly taketh Thomas as we 〈◊〉 being incredulous by the cold 〈◊〉 froâ—en hand maketh it warme 〈◊〉 cherisheth it and putteth it into bosome heaping vpon him so maâ—â— benefits Ponder how that whatsoeâ—â—â— S. Thomas desired and asked 〈◊〉 Lord graunted him as if by his liâ—uing some profit were to ensuâ—â—â— Christ whome loue made to 〈◊〉 for gaynes as his owne yea 〈◊〉 procure them euen with his losse Gather hence an exceeding deâ—â—re to beare with the defects of thy brother not to be slacke nor weaâ—yed with seeking his redresse but euen leauing thy owne right to goe vnto him if he will not come to thee â—nd with breach of thine owne will â—o coÌ„descend vnto his perfectly imiâ—ating Iesus Christ our Lord who alâ—eyt he was triumphant and glorious â—et did he not omit to come and doe â—aint Thomas so great and speciall â—auours and priuiledges And as he â—id with him so doth he also dayly â—ith thee when thou commest to reâ—eaue him corporally and spiritually â—arne to be gratefull and seruiceable â—erfore THE 3. POINT TO coÌ„sider S. Thomas his worthy 〈◊〉 confession for as soone as he touâ—â—ed as piously vve may belieue â—e precious wounds of his Sauiour had his eyes enlightned with that â—â—uine Sunne he became so illumiâ—â—â—ed with the rayes beames of his â—â—uine light and splendour that he confessed plainly clearly the articlâ— of his resurrection which he had noâ— belieued before Ponder the loue which Chrisâ—â— our Lord hath to sinners and whicâ— himselfe shevved to haue to this hiâ— incredulous and sinnefull Apostleâ—â— sâ—th the sinne of his small sayth waâ— not inough to make him leaue to bâ—â—stow such fauours and benefits vpoâ— him as being impâ—ssible gloriouâ— to vouchsafe him his diuine hands 〈◊〉 feet bowells and hart to touch anâ— handle Ponder secondly how the Apâ—â—stle seeing himselfe so honoured anâ— fauoured of our Lord brake out iâ— to these tender and deuoâ—t vvord saying My Lord and my God 〈◊〉 with good reason he called him hiâ— and not our Lord because he louâ— him so tenderly that for his good loue â—e appeared to all the Apostleâ— and forgetting as it were all the 〈◊〉 vpon him alone bestovved the 〈◊〉 and benefit to inflame him in his â—â—uine loue From hence thou mayst 〈◊〉 desires to confesse with S. Thomas that Iesus is thy Lord and thy God for his loue is so exceeding great that â—he is ready to do for thee alone that which he did for Saint Thomas sith that as well for thee as for him he deliuered himselfe vp to death to purchase for thee eternall life THE 4. POINT TO consider the worder which our Lord said to his Disciples Becausâ—â—hou hast seene me Thomas thou haâ—â— belieued Blessed are they that haue not seene haue
the more holy receaued greater plenty of grace And so the most B. Virgin as fullest of grace vertue receaued more abundance therof then all the rest togeather Gather hence a great desire to dispose and prepare thy selfe to receaue this diuin spirit with the greaâ—â—st feruour thou canst because he communicateth himselfe more abundantly to him that is best prepared to make thy selfe such the principall vertue which thou must procure to haue is Humility which conserueth the rest as the Prophet Isay sayth Vpon vvhome reposeth my spirit sayth our Lord but vpon him that is humble and meeke Be thou then such aâ— one that with like disposâ—tion thou mayst receaue and preserue in thy soule this diuine spirit who resisteth the proâ—d and to the humble giueth his grace THE XI MEDITATION Of the death of the most Blessed Virgin our Lady THE 1. POINT TO consider hovv the B. Virgin our Lady being now in years God hauing determined her some tyme in this life which some belieue vvere fifteen others more probably say that she liued twenty three yeares after the death of Christ and that she departed this life to heauen the 7â— yeare of her age Almighty God hauing preserued her heere al this tyme to giue light to the vvorld for the comfort and benefit of the whole Church also that she might see the faith and name of her Blessed Sonne diuulged and spred ouer all parts of the world she had novv most earnest and inflamed desires to go to heauen vvhere she vvas to find out Lord Iesus Christ her Sonne victorious and triumphant whome she instantly besought to take her out oâ— this exile banishment tempestuous sea conduct her to that secure port of happines where for euer she might enioy his glorioâ—s sight conpany Ponder how this most Blessed Sonne approuing the pious desires of his deerest Mother and acknowledging the aspirations of her hart to be greater then those of Dauid where he sayd Euen as the Hart desireth after the fountaines of waters so doth my soule desire after thee o God he sent vnto her an Angell which many hoâ—ly Fathers imagine was the Angell S. Gabriel who came with a palme in his hand in token of the victory that this triumphant Lady had gotten of sinne of the Diuell of death it selfe And the B. Virgin receaued him with great comfort ioy of spirit confiâ—ering what she so much desired was â—ow to effected Gather hence enkindled desires to see and enioy God that when thy dayes shall end and death arriue â—hou mayst receaue it with gust and â—oy hoping by meanes thereof to participate in heauen of the svveet presence and company of Christ our Lord and of his most Blessed Mother THE 2. POINT TO consider hovv the Sonne of God determining to fulfill the desires of his most B. Mother the Apostles being deuided ouer the vvhole world preaching the victories of their Lord were miraculously assembled in the house of the B. Virgin who reioyciâ—g much at their comming disclosed vnto them the newes of her death vvith a cheerfull graue couÌ„tenance declaring vnto them her desire to depart this life to go to heauen which Almighty God had graâ—nted vnto her Ponder the feeling teares and tendernes of hart wherewith this doleâ—uli relation afflicted them all seeing their Mother ready to depart thiâ— life and that diuine Sunne illuminating the Chruch to withdraw it selfâ— go downe Ponder sâ—condly how the Bleâ—â—sed Virgin without any infirmity oâ— payne at all but of meere loue and desire to see and enioy her Sonne in heauen betooke her selfe to her poore bed beholding them all vvith a countenance rather diuine then humane willed them to come neere gaue them her blessing saying God be with you my deerly beloued children lament not because I leaue you but reioyce because I goe to my best beloued Sonne Gather hence an exceeding desire to approach in spirit neere vnto this B. Lady ioyning thy selfe to his good company beseech her to giue thee her holy blessing also that â—herwith thou mayst increase goe â—orward in grace loue of her God thy Lord. THE 3. POINT TO consider how Christ our Lord this happy houre being at hand 〈◊〉 downe from heauen accompaâ—â—ed with innumerable Angells by â—â—eir sight and presence to reioyce his â—ost B. Mother to conduct her iâ— heauen Ponder first the gracious and sweet vvordes vvhich the Sonne of God vsed vnto his sacred Mother the Blessed Virgin Mary vvhich might be the same that the holy Ghost speaketh to his Espouse in the Canticles 〈◊〉 Arise make hast my loue my doue my beautifull and come for winteâ— is now past the raine is gone and departed The flowers haue appered iâ— our Land Come from libanus mâ— Espouse come from Libanus comâ— thou shalt de crowned vvith thâ— crowne of Iustice which thou hast sâ— well deserued Ponder secondly what hoâ— great the iubilies and comforts vveâ—â— that did trauerse the hart of this 〈◊〉 Lady what thanks she gaue her Soâ— and her God for such benefits bâ— stowed vpon her and for vouch sâ—â—fing to cloth himselfe with her fleâ—â— and bloud in her virginall wombâ— and calling to mind the manner of 〈◊〉 death on the Crosse would say O 〈◊〉 Father as thou art God and my 〈◊〉 as man into thy hands o Lord I coâ— mend my spirit And vvith thâ— words she yielded her spirit to hiâ— whome she had inuested within her selfe From hence thou shalt gather â—ffections to prayse God our Lord in whose sight the death of this Lady was precious giuing her so copious and large a recompence for her labours Trust in like sort to receaue reward for that thou hast endured for his seruice glory that so thy death may be precious in his sight as is that of his Saints THE 4. POINT TO consider how the holy Apostles and disciples of our Lord vvhen they beheld that body without life of which our life had taken flesh they â—ll prostrated themselues vpon the ground kissing it with great tenderâ—es deuotion affection then layâ—ng it forth with vpon a Beere they â—ooke it on their shoulders and carâ—yed it through the Citty of Hierusaâ—em singing Hymnes and deuout â—rayers till they arriued at the sepulâ—her where it was to be placed Ponder how their griefe at such â—me as the holy body vvas put into the Monument was renewed that they deuoutly kissed and with great reuerence adored it againe againe not being able to withdraw their eies from thence vvhere they had their harts Hence stir vp in thy selfe a tender feeling sorrow for the absence of this B. Lady an earnest desire spiritually with thy best endeauour to accompany her holy body conforging thy selfe with the quiers of Angels the disciples to sing with them her prayses beseeching her to obtainâ— thee such a death as thou mayst inâ— her company enioy for euer the presence glory of her
most holy Sonnâ— in heauen THE XII MEDITATION Of the assumption coronation of our Blessed Lady THE 1. POINT TO consider how the third day after the death of our Blessed Lady Christ Iesus her Sonne camâ— downe from heauen attended on by innumerable Angells with the soule of his most B. Mother infused it into her body and made it a thousand times more beautifull then the Sunne it selfe and restoring it to life inuested it with immortality with a beauty and grace so diuine as neither can be explicated by wordes nor comprehended by humane vnderstanding Ponder how glorious the body of this pure Virgin vvas raysed out of the Sepulcher vvith those foure dowries of glory which the glorified bodyes haue of impassibility agility subtility and clarity And beholding her selfe in this manner what thanks would she render vnto her most B. Sonne for hauing dealt so liberally with her not permitting her body albeit she dyed a naturall death as other children of Adam to be dissolued and turned to dust conseruing it with the same integrity purity it had in life Gather hence great ioy at the Resurrection of the Blessed Virgin the incorruptibility of her body the rare and speciall priuiledge graunted vnto her by her most holy Son vvho fullfilled the desires of her soule Beseech him to fulfill thyne which are to serue him with purity of body and soule in this life that thou mayst seâ— enioy him in the eternall THE 2. POINT TO consider how our Lord God hauing raysed the body of the most B Virgin the diuine Sunne beautifull Moone would behold echâ— other not now mourning and eclipsed as vpon good Friday but mosâ— ioyfull resplendent and beautifullâ— And those two blessed harts of such 〈◊〉 Mother and such a Sonne exulâ—ingâ— with ioy vvould giue to ech other sweet imbracings a thousand welcomes congratulations Ponder the most solemne procession which forthwith was made 〈◊〉 the sepulcher euen to the highest heauen and how that glorious body of the Blessed Virgin did mount and ascend on high carryed vvith the vvinges of the giftes of agility not standing in need of the Angells to assist or support her Although they did all accompany her some singing others playing most sweely on their harps and violls and reioycing and wondering at so great a nouelty and glorious triumph sayd Who is this that commeth vp from the desert of this life with so great glory flowing with delights leaning vpon her beloued Gather hence three things Let the first be a most earnest desire in spirit to follow the Blessed Virgin in this iourney abandoning the vvorld with thy hart togeather with all the sensuall delights thereof The second to endeauour to ascend euery day to profit in vertue not trusting to thy weake forces not in thy arme of flesh but in the potent arme of God Let the third be to reioyce euer in our Lord and in vvhatsoeuer appertayneth to his seruice THE 3. POINT TO consider the place and seate which the Sonne of God assigned to his beloued Mother in heauen This was no doubt the best and most eminent the sacred Humanity of Christ excepted which was or euer shal be giuen to a pure creature for she was placed seated aboue all the nine quiers of Angells at the right hand of God within his owne curtaine and throne according to that of the Prophet who sayth The Queene stood on thy right hand in golden â—ayment compassed with variety beauty for it was most meet that she who stood was present on his right â—e had suffering on earth at the foot of the Crosse shold posses the like place reioycing in heauen that she who humbled her selfe below all creaturs should be exalted aboue them all to be their Mistresse and the Queene of Angells Ponder how bright the Emperial heauen was with the glittering resplendent light of such a Sunne and such a Moone Christ and his Mother how ioyfull and contented vvere the Angells with the sight and presence of such a Queene by whose intercession they hoped the seates vvhich their companions had lost vvould be repaired what great ioy did the Blessed conceaue at the maiesty and glory of such a Mother vnto vvhome all did reuerence homage and obedience seeing her so far exalted aboue them all O how well satisfyed and content vvas that humble Lady seeing her selfe raysed from the very lowest place of the earth to the supreme highest heauen Wherfore gathering hence affections of ioy for that this Princesse of heauen is so extolled aboue al pure creatures thou shalt congratulate and contemplate with her for that God hath so much honoured and exalted â—her Hope thou for the same in heauen if thou shalt follow the steps of such a Son such a Mother THE 4. POINT TO consider hovv the most holy Trinity presently crowned the B. Virgin with three crovvnes The Eternall Father crowned her vvith a crowne of Power giuing her after Christ power and dominion ouer all creatures in heauen and earth The Sonne crowned her with a crown of Wisedome enduing her vvith the cleare knowlege of the diuine 〈◊〉 and of all creatures in it The Holy Ghost crowned her with a crowne of Charity infusing into her not only the loue of God but also of her neighbours Ponder the admiration and astonishment of those Angelicall Hierarchies vvhen they beheld the B. Virgin so much esteemed honoured vvith such crovvnes graces and prerogatiues and aboue all consider what vnspeakable ioy this soueraigne Queene conceaued with what affection and deuotion she would renew her Canticle of Magnificat seeing how great things he who is Almighty had wrought in her Gather from hence liuely and inflamed desires to see and enioy this B Lady who is the daughter of the Eternall Father Mother of the Eternal SoÌ„ espouse of the Holy Ghost For she is crowned with the diademâ— of glory wherwith the true King Salomon crowned her in the day of her entrance into heauen in the day of the ioy of her hart Beseech her that seeing she is also thy Mother she would also vouchsafe plenty of her mercies vertues that thou mayst obtaine enioy the eternall crowne of glory which God graunt vs. Amen The end of the Meditations of the life death of our Sauiour his Blessed Mother HEERE FOLLOW TWO MEDITATIONS Seruing for preparation before the sacred Communion AN ADVERTISMENT I Haue thought it good to end this Booke of Meditations with a few of the most Blessed Sacrament to meditate vpon not only the vvhole Octaue of Corpus Christi and other feasts of the yeare in regard this most Holy Lord graciously discouereth himselfe and is so ofteÌ„ carryed in publike procession but also that seeing it is through the bounty of God receaued so frequently not of Religious persons alone but of secular also they may haue sufficient matteâ—â—â—o prepare themselues before the sacred Communion and to giue due thanks